Bukhari

Takhrij al-Hadith:
[200۔ البخاري فى : 4 كتاب الوضوء : 50 باب من لم يتوضا من لحم الشاة والسويق 207، مسلم 354]

Understanding of the Hadith:
Initially, the ruling was that after eating something cooked over fire, one should perform ablution (wudu). [مسلم : كتاب الحيض 352، أبوداود 194، ترمذي 79، ابن ماجة 485،]
However, later this was abrogated. The ahadith of this chapter are evidence of this.

Hadith Commentary:
➊
Qadi Isma'il has clarified that the incident of eating meat took place at the house of Duba'ah bint Zubair radi Allahu anha, who was a paternal cousin of the Messenger of Allah sallallahu alayhi wa sallam.
It is also possible that he ate meat at the house of Maymunah radi Allahu anha, which will be mentioned in the upcoming hadith (210) (Fath al-Bari: 1/406).
According to the narration reported by Imam al-Nasa'i rahimahullah, the one who informed him about the prayer was Bilal radi Allahu anhu (Sunan al-Nasa'i, al-Taharah, Hadith: 182).

➋
Hafiz Ibn Hajar rahimahullah has explained the intent of Imam al-Bukhari rahimahullah in these words: that it is not necessary to perform ablution (wudu) after eating goat meat.
When ablution is not required after consuming meat, then, all the more so, it will not be required after eating things of a lesser degree which do not have greasiness (such as sattu, etc.).
The mention of goat meat is for the reason that perhaps he wanted to make an exception for camel meat, because it contains more greasiness and a certain unpleasant odor.
Most likely, for this reason, there is no distinction between raw and cooked in this matter, i.e., both cooked and uncooked are the same.
Imam Ahmad rahimahullah has declared ablution necessary after consuming camel meat, and among the hadith scholars, Imam Ibn Khuzaymah rahimahullah has also adopted this view.
(Fath al-Bari: 1/405)
Another possible reason for Imam al-Bukhari rahimahullah mentioning "the meat of sheep" (luhum al-shat) is that he often adds such qualifiers in his chapter headings which are not directly related to the main subject, but since they are mentioned in the hadith, he sometimes does so out of consideration for the wording of the hadith.
There are numerous examples of this in Sahih al-Bukhari.

➌
In the early period of Islam, there was a command to perform ablution after consuming things prepared by fire, as is evident from the hadiths narrated from Zayd ibn Thabit radi Allahu anhu, Abu Hurayrah radi Allahu anhu, and the Truthful Lady of the Universe (A'ishah radi Allahu anha). These hadiths are mentioned in several hadith collections.
(Sahih Muslim, al-Hayd, Hadith: 787, 788, 789 (352))
Jabir radi Allahu anhu states that the last command of the Messenger of Allah sallallahu alayhi wa sallam was that it is not necessary to perform ablution after consuming something prepared by fire.
(Sunan Abi Dawud, al-Taharah, Hadith: 192)
The majority of hadith scholars, in light of Jabir's hadith, consider the command to perform ablution after consuming something prepared by fire to be abrogated (mansukh).
However, Imam Abu Dawud rahimahullah has considered the commonly understood form of abrogation from Jabir's hadith to be less preferable, i.e., it is not the case that the Messenger of Allah sallallahu alayhi wa sallam first gave a command making ablution obligatory and then later gave another command to abandon it. Rather, in his view, the two incidents occurred on the same day, and two different practices are narrated regarding the Zuhr and Asr prayers. He specifically mentioned the detailed hadith first and then mentioned the concise hadith, then stated that this last hadith is an abridgment of the first narration. The detailed hadith of Jabir is as follows: The Messenger of Allah sallallahu alayhi wa sallam was presented with bread and meat; after finishing, he performed ablution and offered the Zuhr prayer. Then he requested the remaining food, and after eating it, he offered the Asr prayer without performing ablution.
(Sunan Abi Dawud, al-Taharah, Hadith: 191)
Ibn Hazm rahimahullah has termed the position of Imam Abu Dawud rahimahullah as "opinion based on conjecture," and then said, "Conjecture is the most false of speech." Since the leading hadith scholars have two independent opinions regarding the commonly understood abrogation or non-abrogation of this issue, with Imam al-Tirmidhi rahimahullah inclined towards abrogation and Imam Abu Dawud rahimahullah on the other side,
therefore, Imam al-Bukhari rahimahullah established this chapter heading to indicate his preferred view.
Then, according to the principles of hadith scholarship, he also deduced from the practice of the three caliphs, because the principle is that if there are different narrations from the Messenger of Allah sallallahu alayhi wa sallam regarding a matter, preference is given to the practice of the Companions radi Allahu anhum, and if the Companions radi Allahu anhum themselves differ, then the practice of the Rightly Guided Caliphs is considered.
Hafiz Ibn Hajar rahimahullah has written that Imam al-Bukhari rahimahullah, after the chapter heading, presented the practice of the three caliphs, and this is the wisdom behind it.
(Fath al-Bari: 1/407)

Hadith Footnote:
Vocabulary of the Hadith:
‘Araq’:
A bone on which there is a small amount of meat.

Benefits and Issues:
The background of this issue is that, in the early period of Islam, there was a command to perform ablution (wudu) after consuming something cooked on fire, which was later abrogated. However, some people did not become aware of its abrogation and continued to hold the opinion that ablution was still required.

Benefits and Issues:
Perhaps that cloth or mat was of such a type that one could clean one’s hands with it. It is also understood from this that after eating meat or similar foods, it is not necessary to rinse the mouth or wash the hands with water; rather, simply cleaning with a cloth or towel is also permissible. In the same way, cleaning the hands with tissue paper is also sufficient.

Benefits and Issues:
To eat by tearing with the teeth is Sunnah and also a cause of enjoyment.

Commentary:
(1)
From this it is understood that the aforementioned chapter and its ruling are not obligatory, but rather preferable, or that the ruling of ablution (wudu) is abrogated, as stated by Imam Shafi‘i rahimahullah.
Shaykh Ahmad Shakir has also given preference to the view of abrogation.
Or, in the aforementioned chapter, by "ablution" (wudu) is meant washing the hands and mouth, whereas in this chapter, the legal (shar‘i) ablution is intended, which is not obligatory.

(2)
The mat and rug with which the Prophet sallallahu alayhi wa sallam wiped his hands were probably of such a type that hands could be cleaned with them.
It is also understood from this that after eating meat and the like, rinsing the mouth and washing the hands is not necessary; rather, simply cleaning them with a cloth or towel, etc., is also permissible.
Similarly, cleaning the hands with tissue paper is sufficient.

Benefit:

... In the beginning, the Messenger of Allah (sallallahu alayhi wa sallam) used to perform ablution (wudu) after eating something cooked with fire, but later he abandoned this practice, except in the case of camel meat, for which performing ablution after eating it is commanded.

Hadith Authentication (Takhrij al-Hadith): [وأخرجه البخاري 207، ومسلم354، من حديث مالك به]
Jurisprudential Understanding (Tafaqquh):
➊ It is understood that eating something cooked over fire does not break ablution (wudu) after performing ablution, but it should be remembered that eating camel meat does break ablution, as is established from another hadith. See [صحيح مسلم 360، دارالسلام : 802]. Therefore, this is an exception.
➋ Sayyiduna Abu Bakr as-Siddiq radi Allahu anhu ate meat and then performed prayer without renewing his ablution. [الموطا 27/1 ح53 وسنده صحيح]
➌ Rabi’ah bin Abdullah bin al-Hudayr radi Allahu anhu ate dinner with (Sayyiduna) Umar bin al-Khattab radi Allahu anhu, then he performed prayer and did not renew his ablution. [الموطا 26/1 ح49 وسنده صحيح]
➍ Sayyiduna Uthman bin Affan radi Allahu anhu ate bread and meat, then rinsed his mouth, washed his hands, and wiped his face with them, then performed prayer and did not renew his ablution. [الموطا 26/1 ح 50 وسنده صحيح]
➎ Amir bin Rabi’ah radi Allahu anhu would not perform ablution after eating food cooked over fire. [الموطأ 1/27 ح52 وسنده صحيح]
➏ When Sayyiduna Anas bin Malik radi Allahu anhu returned from Iraq (to Madinah), Sayyiduna Abu Talhah radi Allahu anhu and Sayyiduna Ubayy bin Ka’b radi Allahu anhu both came to visit him. He served them food cooked over fire, and they ate from it. Then Sayyiduna Anas radi Allahu anhu began to perform ablution, so both companions asked: “O Anas! What is this? Is it an Iraqi custom?” Anas radi Allahu anhu replied: “I wish I had not done this.” Sayyiduna Abu Talhah and Sayyiduna Ubayy bin Ka’b radi Allahu anhu stood up, performed prayer, and did not renew their ablution. Al-Muwatta 1/27, 28, Hadith 55, and its chain is authentic.
It is understood that the hadith regarding ablution being broken by eating something cooked over fire is abrogated, and only camel meat is excepted from this; eating this meat breaks ablution.
➐ Sayyiduna Abu Hurairah radi Allahu anhu held the opinion that ablution is required after eating something cooked over fire, while Sayyiduna Abbas did not hold this view. Then, when Sayyiduna Abu Hurairah radi Allahu anhu spoke, Sayyiduna Abbas radi Allahu anhu narrated to him a hadith from the Messenger of Allah sallallahu alayhi wa sallam regarding not performing ablution. See [مسند أحمد 1/366 ح3464 وسنده صحيح]. Sayyiduna Abu Hurairah radi Allahu anhu did not object to this, so it is understood that he retracted his previous practice. And Allah knows best.
➑ If something oily is eaten or milk is drunk, one should rinse the mouth.

Benefit:
From this hadith, it is understood that eating the meat of any edible animal other than the camel does not break ablution (wudu), and it is also established that the ruling of ablution being broken by eating something cooked over fire has been abrogated. Furthermore, this hadith refutes those misguided Sufis who abstain from eating meat for their entire lives.